Комментарий к Шир ха-ширим 3:11

Daughters of Tzion. Children who are distinguished מְצוּיָנִים=צֻיָּן as His, through circumcision, phylacteries, and ritual fringes. Upon the crown

King Solomon: The king of peace.

with which his mother adorned him. The Tent of Meeting, which was adorned with hues of blue, purple, and scarlet. Rabbi Nechunya said, “Rabbi Shimon son of Yochai asked Rabbi Elazar the son of Rabbi Yose, ‘Perhaps you heard from your father what is meaning of “upon the crown with which his mother adorned him”?’ He replied, “This is a parable of a king who had an only daughter of whom he was very fond. He could not stop loving her until he called her “my daughter,” as it is stated, “listen daughter and see.”¹⁴Tehillim 45:11. He could not stop loving her until he called her “my sister,” as it is stated, “Open for me, my sister, my love.”¹⁵Below 5:2. He could not stop loving her until he called her “my mother,” as it is stated, “Listen to Me, My people, and My nation וּלְאֻמִּי give ear to Me.”¹⁶Yeshayahu 51:4. “וּלְאֻמִּי” is written [without a vav and can be read as “וּלְאִמִּי” “and to my mother”]. Thereupon Rabbi Shimon son Yochai stood up and kissed him on his head, etc.

The crown with which his mother crowned him on his wedding day: The entire sefirotic edifice coheres and is unified and ascends towards infinity, nor does it suffer a departure of the holy spirit. The crown stands for the emanation of blessing and superabundance from the spirit of the living God designated as the mother in the Midrash to Proverbs,⁹³Midrash Mishle, ed. B. Wissocsky, p. 57. in the Rabbis’ exegesis of “May your father and mother rejoice” [Prov. 23:25]. Rabbi Akiba states: “Even the Holy One, blessed be He, rejoiced in him, as Wisdom rejoiced in him. As it says: ‘Let your father rejoice’: this is the Holy One, blessed be He. ‘And your mother’: this is that wise woman of whom it is written: ‘You shall call understanding a mother’ [Prov. 2:3].” Consequently, blessing, sanctification and unification which draw energy from the negation of thought are designated as the diadem and crown. Our sages say in the Midrash to Psalms [19:2]: “The angel assigned to Israel’s prayers waits until her final congregation has prayed and weaves them into a crown for the Holy One. As it says: ‘Blessings alight upon the head of the righteous, the life of all worlds’ [Prov. 10:6].” For this reason, the sages ordained the Sanctus and blessing within the blessings attached to the recitation of the shema, and placed the unification of shema in close proximity to them. And they ordained that all three⁹⁴Sanctification [kadosh], blessing [barukh], and shema‘. should be recited in the great Sanctus of the Additional Prayer. For these three enter under the rubric of the unity of divine Wisdom, Understanding and Knowledge, the emanational edifice containing the seven (lower) sefirot. Because all of the ten sefirot are included within the (upper) three: Wisdom, Knowledge, and Understanding, the three recitations of the Sanctus⁹⁵This could refer either to the threefold repetition of “Holy” or to the three kedushot of the daily morning service. exist to unify them. Within their totality, all things are included. So we have found in the Chapters of Rabbi Eliezer:⁹⁶Chapter 3, end. “The world was created with ten statements but these were included in three. As it says: ‘God established the earth in wisdom, founded the heavens in understanding, through His knowledge the depths were split and the heavens shower dew’ [Prov. 3:19].”

On the day of his wedding. The day of the giving of the Torah,¹⁷See Mishnayos Ta’anis 4:8. when they crowned Him as their King and accepted His yoke.

And on the day his heart rejoiced. This is the eighth day of the installation,¹⁸See Vayikra 9:1. on which the Tabernacle was dedicated in the wilderness.